[28/11/23, 10:37:33 AM] Soh Wei Yu: Im impressed with gpt4 at translating yuan yin text

[28/11/23, 10:37:36 AM] Soh Wei Yu: Translate 四曰泯境存心。谓做工夫时，将一切内外诸境，悉观为空寂，只存一心，孤标立。所以古人云：

不与万物为侣，不与诸尘作对，心若着境，心即是妄，今既无境，何妄之有？即古人夺境不夺人法

门也。故云：上苑花已谢，车马尚骈阗。此是泯境存心息妄功夫也。

五曰泯心泯境。谓做功夫时，先空寂外境，次灭内心，既内外心境俱寂，毕竟妄从何有？故灌溪

云：十方无壁落，四面亦无门。即祖师人境两俱夺法门也。故有语云：云散水流去，人寂天地空！

此泯心泯境息妄功夫也。

六曰存境存心。谓做功夫时，心住心位，境住境位。有时心境相对，则心不趣境，境不临心，各不

相到，自然妄念不生，于道无碍。故经云：是法住法位，世间相常住。即祖师人境俱不夺法门也。

故有语云：一片月生海，几家人上楼！此是存境存心灭妄功夫也。

七曰内外全体。谓做功夫时，于山河大地，日月星辰，内身外器，一切诸法，同真心体，湛然虚

明，无一毫异，大千沙界，打成一片，更于何处得妄心来！所以肇法师云：天地与我同根，万法与

我同体。此是内外全体灭妄功夫也。

八曰内外全用。谓做功夫时，将一切内外身心器界诸法及一切动用施为，悉观作真心妙用，

一切心

念才生，便是妙用现前。既一切皆是妙用，妄心向甚处安着？故永嘉云：无明实性即佛性，幻化空

身即法身。此是内外全用息妄功夫也。

九曰即体即用。谓做功夫时，虽冥合真体，一味空寂，而于中内隐灵明，乃体即用也；灵明中，内

隐空寂，用即体也。故永嘉云：惺惺寂寂是，惺惺妄想非，寂寂惺惺是，寂寂无记非。既寂寂中不

容无记，惺惺中不用乱想，所有妄心如何得生？此是即体即用灭妄功夫也。

十曰透出体用。谓做功夫时，不分内外，亦不辨东西南北，将四面八方只作一个大解脱门。圆陀陀

地体用不分，无分毫渗漏，通身打成一片。其妄何处得起？古人云：通身无缝罅，上下成团圆，是

乃透出体用灭妄功夫也。

以上十种功夫，不须全做，但得一门成就，其妄自息，真心即现。随宿根曾与何法有缘，即便习

之。此之功夫乃无功之功，非有心功力也。即使未悟真心者修之，亦易当下得见。此休息妄心法

门，对学道人最关紧要，故不厌求详，录示后学，切勿以画蛇添足视之！

以上十种功夫，俱在行、住、坐、卧处着力，须于穿衣吃饭时，屙屎放尿时，对话工作时，一切

时、一切处，绵密觉察观照，不消打坐参究。其或习障深厚，力有未逮，仍须打坐用功者，即仍听

之，但须于下坐后，将定中功夫，推在境上，在动中着力锻炼，庶几可以早日打成一片，而臻无功

之大功，圆成菩提大道。

至于密宗，悟后更须密修，以期即“身”成就。其修法之广，方便之多，远非显宗可比。但密法贵师

承灌顶传授，不可公开露布，故从略。

(丁)、证体启用

关于证体之景相，古人多不详言。

一者，以此证境，非言思能及，一落言诠，即嫌住着。二者，真

证得者，归无所得，不欲炫耀于人。三者，恐未悟者窃为己有，以迷惑他人。四者，恐人着境以

求，反障悟门。五者，各人经过境界，亦非完全一致。以是等等原因，故只以“云散长空，青天澈

露”

、

“万里无云之晴空”

、

“心月孤圆，光含万象”

、

“非光非昧，非大非小，非青非黄”，更或以“圆团

[28/11/23, 10:37:44 AM] Soh Wei Yu: The text you've provided is an excerpt from a classic Chinese Buddhist text, discussing various methods of spiritual practice in Buddhism. Here's a translation of the excerpt:

**Fourth Practice: Erase the Realm, Retain the Mind.**

This refers to practicing with a focus on observing all internal and external phenomena as void and silent, keeping only the mind, standing alone. An ancient saying goes, "Do not associate with all things, do not oppose any dust. If the mind attaches to realms, it becomes delusion. Now, with no realms, what delusion can there be?" This is the method of the ancients who removed realms but not the mind.

**Fifth Practice: Erase both Mind and Realm.**

This involves first emptying the external realm and then extinguishing the internal mind. With both the internal mind and external realm in silence, where can delusion arise from? As Guanxi said, "The ten directions have no walls, and the four sides have no doors." This is the method of the ancestors who removed both person and realm.

**Sixth Practice: Retain both Realm and Mind.**

Here, the mind stays in its place, and the realm stays in its place. When the mind and realm face each other, neither clings, each staying separate, naturally preventing the rise of delusive thoughts and not hindering the path. Thus, a scripture says, "This dharma stays in its place, and the world's appearance remains constant." This is the method of not removing either mind or realm.

**Seventh Practice: Complete Integration of Internal and External.**

In practice, everything such as mountains, rivers, the earth, the sun, moon, stars, one's own body, external objects, and all phenomena are seen as of the same true mind, bright and empty, with not a hair's difference. The entire universe is unified, leaving no place for delusive thoughts to arise. Therefore, Master Zhao said, "Heaven and earth share the same root with me; all things are of the same body as me."

**Eighth Practice: Complete Function of Internal and External.**

This involves viewing all internal and external physical and mental phenomena, and all movements and actions, as the wondrous function of the true mind. As soon as a thought arises, it manifests as this wondrous function. Since everything is this wondrous function, where can delusion find a foothold? As Yongjia said, "The true nature of ignorance is Buddha-nature, the illusory empty body is the Dharma body."

**Ninth Practice: Identity of Substance and Function.**

Even though one merges with the true substance in a state of uniform emptiness, within it is the hidden brightness, which is substance as function. In this brightness, emptiness is hidden, so function is also substance. Thus, Yongjia said, "Awake and silent is it; awake and deluded is not; silent and awake is it; silent and unmarked is not." Since in silence there's no room for the unmarked, and in wakefulness there's no need for chaotic thoughts, how can delusive thoughts arise?

**Tenth Practice: Transcending Substance and Function.**

In practice, do not differentiate between internal and external, nor distinguish directions. Consider all directions as one great liberation gate. The substance and function are inseparable, completely unified. Where then can delusion arise? The ancients said, "The entire body is without seams, above and below are perfectly round." This is the practice of transcending substance and function.

The above ten kinds of practices need not all be done; mastering one can suffice to quiet delusion and reveal the true mind. Practice according to your affinity with these teachings. These are effortless practices, not requiring intentional effort. Even those who have not realized the true mind can see it immediately if they practice these methods. It's crucial for those learning the way, so I record it here for future students, urging not to overcomplicate it!

These ten practices should be applied in all activities: walking, standing, sitting, lying down, dressing, eating, using the restroom, talking, working - always maintaining mindful awareness without needing to focus solely on meditation. If one's habitual tendencies are deep and strength insufficient, meditation may still be necessary. After meditation, apply the practice to situations, striving to unify and achieve the great effortless achievement, completing the path to enlightenment.

As for Esoteric Buddhism, after enlightenment, secret practice is still necessary to achieve "body" accomplishment. The methods of practice are vast and skillful, far beyond what is found in exoteric teachings. However, the esoteric teachings require transmission and initiation from a teacher and are not to be openly disclosed.

**About Realization and Application**

Ancient masters often did not elaborate on the experiences of realization, for several reasons. Firstly, such states are beyond words and thought, and any description risks creating attachment. Secondly, those who truly realize it attain a state of 'no

[28/11/23, 10:37:53 AM] Soh Wei Yu: attainment' and do not wish to show off. Thirdly, there's a fear that those who have not realized might mistakenly claim it as their own, misleading others. Fourthly, describing these states might lead people to seek these experiences, creating obstacles to enlightenment. Finally, the experiences of individuals can vary significantly. Therefore, descriptions are often metaphorical, like "clouds dispersing in the sky," "a cloudless sky," "the moon's solitary circle with light embracing all," "neither light nor dark, neither large nor small, neither blue nor yellow." Such metaphors attempt to convey the indescribable nature of enlightenment.

This text reflects deep philosophical and spiritual insights from Buddhist teachings, emphasizing the importance of inner silence, the non-attachment to phenomena, and the realization of the true nature of the mind.

[28/11/23, 10:38:01 AM] Soh Wei Yu: Translate: 团，光灿灿”等约略描绘之。余今似亦不例外，况余并无所证，亦无所得，更无能为言，只得拾几句

现成公案，以飨读者。至于详细情形，只有留待读者自己努力用功证取体会了。

当我人修法修至能所双忘，心法双泯时，不管修什么宗，都是卒地折、爆地断，有如爆炸物，忽然

爆破，内而身心，外而世界，乃至虚空，一时脱落、粉碎，化为乌有，连乌有也乌有。所谓大地平

沉，虚空粉碎，当斯时也，虽一无所有，但虚明凝寂、一灵不昧，了了常知非如木石。虽了了而无

能知与所知，以此了了全体是一片虚明灵知，不能再有能知与所知，再有知，便是头上加头，即非

是了。我人证此真境后，回过头来，方才识知这个“灵知”不在别处，整日在六根门头上放光，与我

人无丝毫离异、无些许间隔，一切言行动作，无不是“它”的灵妙神用。从前为它千辛万苦，百般追

求探索，原来只在目前不识，反而污糟它、屈辱它，在六道内轮回受苦，宁不冤苦！古德谓“声前一

句，千圣不传，面前一丝，亘古无间！”又, 谓“踏破铁鞋无觅处，得来全不费工夫。”即指此也。

但这只是素法身，尚须辛勤打磨，绵密除习，始能大放光明。功夫纯熟，即便熟睡，顶上亦如一轮

中秋明月朗照。待光明精纯，宽阔天眼自然豁开，十方世界一时齐彰，我入入我有如因陀罗网，

交参，妙用无尽。

或谓此种景相是禅宗或密宗行人所证，至于净土宗念佛人不应如此，因彼等以生西方净土为目的，

应于定中见阿弥陀佛和西方圣境，不可一无所见。假使一无所见，如何得生净土？

答曰：君不见前录之印光大师念佛三昧么？印光大师是极力主张仗佛慈力，接引生西的。他为何在

念佛三昧中也说，无见之见是真见，真见无所见呢？盖真如佛性无形无相，一尘不染，一丝不挂，

说似一物即不中。故真佛，实在无言可说、无形可见。但此无形之佛性，不是顽空，故能随缘现相

起用，但相以随缘现起故，只是假名，非是实体。故见有相之佛不是真佛。古德云：报化非真佛，

亦非说法者。《法华经》谓为化城，非是宝所。欲上品上生西方净土，须透有相之小歇场，证到无

相之真佛妙体，方能如愿以偿。反是，执有形之佛与有相之净土，只能下品下生，此乃无可移易之

真理。故印光大师说到念佛最高之境界--念佛三昧时，亦不得不说无所见之见乃真见了。以证到如此

高深境界，心土打成一片，心即土，土即心。发愿生西即是生自心之净土，生无所生，还怕不上品

上生吗？

见性之后，若死守空境，或耽着静居，而不知于境上起用，犹如贫子发了财后，不知其用，终如贫

穷一样。而且不于事境上锻炼，不得理事双融之大定，更毋臻事事无碍之境而圆成佛道之大功。故

必以所悟之理于事境上磨练，去其棱角，方臻圆妙。但初悟之人，往往不知起用之方，更不明其过

程，甚或因力一时不够，遇事而有波动时，又疑所悟为非而动摇根本。惶惑不知所措，甚为可

惜！兹将先师骧陆公所著《证体启用之过程》择其要者，节录于后，以助读者于悟后启发般若之

用，而成绝顶无为之功，亦幸甚矣！

实相妙体本有无住妙用，学人须将所证得之清净自在光景，移用于人事颠倒之时，而化有归空，化

颠倒为清净，化烦恼为自在，非但灭却自己之苦，且可以灭他人之苦，此即名度生。

功夫越深，习气发动亦越多越快，学人不必害怕，此第八识性田中自然翻出之种子，发动虽快，但

去亦甚快，发动可能平日为大，但发一次，小一次，短一次，少一次，不复再增长了。

功夫越深，胆子越大。如忽然遇惊，亦只一惊，不复再惊，而且力愈用愈强。

功夫越深，忽而忘记性大，又忽而记忆力甚强，且日见敏捷；感觉力亦强，往往不假思索即与物相

应，此通之先兆也。

[28/11/23, 10:38:10 AM] Soh Wei Yu: The provided text is a continuation of the previous excerpt, elaborating further on Buddhist spiritual practices. Here's the translation:

"This is a rough depiction. I, too, am no exception. Moreover, I have nothing to prove, nothing to gain, and am unable to speak of it. I can only pick a few existing public cases to share with readers. The detailed experiences can only be realized and understood through the readers' own diligent practice.

When a practitioner reaches a state where both subject and object are forgotten, and both mind and law are obliterated, regardless of the sect, it's like an explosion, where suddenly, internally the body and mind, and externally the world and even the void, collapse and shatter, turning into nothingness. This is the moment when the earth sinks level, and the void crumbles. Although there's nothing left, there is still the clear, silent, and ever-bright spirit, always conscious but not like wood or stone. Although aware, there is no knower or known, because this awareness itself is a vast clear, spiritual consciousness. Adding any more to this is like putting a head on top of another head, and thus it's not the true state. After realizing this true state, one understands that this 'spiritual consciousness' is not elsewhere but shining at the six sense gates all day, inseparable from oneself. All actions are the wondrous function of 'it.' We've been ignorantly dirtying and demeaning it, suffering in the cycle of samsara - how unjust! The ancients said, 'One word before sound, a thousand saints do not transmit; one thread before the face, throughout the ages, there is no gap!' Also, 'Searching for it, one finds nothing; it comes without effort.' This refers to the same.

But this is just the primordial Buddha-body, still requiring diligent polishing and removing of habitual tendencies to shine brightly. When the practice is mature, even in deep sleep, the crown of the head is like a bright full moon. When the light is pure and broad, the heavenly eye naturally opens, and the ten directions are all clearly seen. As Indra's net, the interplay and wondrous function are endless.

Some say these states are experienced by Zen or Esoteric practitioners, not those in the Pure Land sect who recite Buddha's name aiming to be reborn in the Western Pure Land and should see Amitabha Buddha and the Western sacred realm in meditation. If they see nothing, how can they be reborn in the Pure Land? Didn't you see Master Yinguang's Samadhi of Buddha-recitation? Master Yinguang strongly advocated relying on Buddha's compassionate power for rebirth in the West. Why did he also say in his Buddha-recitation Samadhi that the view of nothingness is the true view, and the true view sees nothing? Truly, Buddha-nature is signless and without characteristics, untainted and unattached. To speak of it as something is not accurate. Therefore, the true Buddha is beyond words and form. But this signless Buddha-nature is not dumb void; it manifests and functions according to conditions. Since manifestations arise conditionally, they are nominal, not substantial. Hence, seeing a Buddha with form is not seeing the true Buddha. The ancients said: 'Nirmanakaya and Sambhogakaya are not the true Buddha, nor the speaker of the Dharma.' The Lotus Sutra refers to them as 'transformation cities,' not the real treasure. To be reborn in the highest realm of the Western Pure Land, one must transcend the realm of form and realize the signless, wondrous body of the true Buddha. Holding onto the form of Buddha and the realm of form, one can only be reborn in the lower realms. This is an unalterable truth. Hence, Master Yinguang, when speaking of the highest state of Buddha-recitation -- Samadhi -- had to say that the view of nothingness is the true view. Realizing such a profound state, the mind and realm become one; the mind is the realm, and the realm is the mind. Aspiring to be reborn in the West is to be reborn in the pure land of one's own mind. Isn't this the highest form of birth?

After realizing the nature, if one clings to the emptiness or indulges in tranquility without knowing how to function in circumstances, it's like a poor person who becomes wealthy but doesn't know how to use the wealth, remaining as poor as ever. Moreover, without practicing in worldly situations, one cannot attain the great Samadhi of integrating principle and affairs, nor reach the state of unobstructedness in all things to complete the great achievement of the Buddha-path. Therefore, one must apply the realized principle in worldly situations, rounding off the edges to attain perfection. However, those who have just realized often don't know how to apply it or understand the process. They may even

[28/11/23, 10:41:19 AM] Soh Wei Yu: doubt their realization when shaken by circumstances and become anxious and lost, which is truly regrettable! Here, I select the essential parts of my former teacher Xiang Lu's 'Process of Manifesting and Utilizing Realization' to help readers develop wisdom after enlightenment and achieve the ultimate effortless practice.

The wondrous substance of ultimate reality has its own unfixed function. Practitioners must apply the realized state of pure and free reality to the confused and inverted situations of daily life, transforming existence into emptiness, inversion into purity, and afflictions into freedom. Not only can one eliminate one's own suffering but also that of others. This is called 'liberating sentient beings.'

The deeper the practice, the more habitual tendencies arise and quickly. Practitioners need not fear; these are seeds naturally emerging from the eighth consciousness. Although they arise quickly, they also dissipate quickly. With each emergence, they decrease in size and frequency, never to grow again.

The deeper the practice, the greater the courage. If startled suddenly, one is startled only once, never again, and one's strength grows with use.

The deeper the practice, the greater the fluctuations in memory—sometimes forgetting, sometimes remembering strongly and becoming increasingly sharp. Sensory perception also strengthens, often responding to things without thought, a sign of penetrating insight."

This text continues to delve deeply into Buddhist philosophy and practice, emphasizing the importance of applying spiritual insights to everyday life and the transformative power of diligent practice.

[28/11/23, 10:46:51 AM] John Tan: Wow...

[28/11/23, 10:47:26 AM] John Tan: Very good translation.

[28/11/23, 10:48:20 AM] Soh Wei Yu: someone should translate the whole book

[28/11/23, 10:49:46 AM] Yin Ling: I will make myself read the Chinese hahaha

[28/11/23, 10:50:02 AM] Yin Ling: Don’t send me translation soh, my Chinese needs to be saved

[28/11/23, 10:50:10 AM] John Tan: Lol

[28/11/23, 10:51:25 AM] John Tan: I probably read both and see how gpt4 translates, whether they imagined and fill in the blanks using zen-mastee models...

[28/11/23, 10:52:56 AM] John Tan: Soh must have realized his mistakes of saying yuan yin lao ren as substantial non-dual...

[28/11/23, 10:55:18 AM] Soh Wei Yu: ya.. often my dreams tell me something useful... like that time i had dream of someone who just joined group had strong karmic conditions to breakthrough and is about to realise something, i knew i had to guide him then a few days later he broke through to nondual anatta

likewise when i dream yuan yin lao ren and felt he is very enlightened and strong practitioner and very inspiring, i take it seriously maybe he really appear in my dream and try to inspire me to practice harder

[28/11/23, 10:58:16 AM] Yin Ling: 托梦to talk to you

[28/11/23, 11:00:13 AM] John Tan: Haha...auspicious...but lazy in contemplation

[28/11/23, 11:01:39 AM] Soh Wei Yu: lol

[28/11/23, 11:01:49 AM] John Tan: How u tell gpt4 to translate?

[28/11/23, 11:01:59 AM] Soh Wei Yu: i just say "translate:

[28/11/23, 11:02:04 AM] Soh Wei Yu: then paste the chinese text

[28/11/23, 11:03:43 AM] John Tan: Did u type tdlr?

[28/11/23, 11:03:59 AM] Soh Wei Yu: no

[28/11/23, 11:04:13 AM] Soh Wei Yu: tldr is 'too long didn't read', its for summarising texts

[28/11/23, 11:04:20 AM] Soh Wei Yu: in this case i want the full translation mah

[28/11/23, 11:09:08 AM] John Tan: Yeah

‎[28/11/23, 11:48:10 AM] Soh Wei Yu: ‎image omitted

[28/11/23, 11:48:27 AM] Soh Wei Yu: Ask ChatGPT translate like this with chinese followed by english in parageapgs so you can compare

[28/11/23, 11:48:35 AM] Soh Wei Yu: Paragraphs

[28/11/23, 11:51:14 AM] John Tan: Means translate para by para?

[28/11/23, 11:52:02 AM] Soh Wei Yu: yeah, maybe you prompt "translate and respond with one paragraph in chinese followed by the translated paragraph in english for my comparison"

[28/11/23, 11:52:18 AM] Soh Wei Yu: i told it line by line then it started with one line by one line then evolved into that, but i think one line is too short

[28/11/23, 11:57:40 AM] John Tan: Actually after authenticating appearances r radiances, I see the next most important step is to arise insight of DO and emptiness. It is a sort of special insight that sees the "middle path" and we use this insight to re-orientate our conventional world view and understand 8 extremes do not apply.